Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi
  1. al-Qummī, Abū al-Ḥasan ʿAlī ibn Mūsā ibn Yazīd

An Imām, a polymath, and the acknowledged Shaykh of the Ḥanafīs in Khurāsān: Abū al-Ḥasan ʿAlī ibn Mūsā ibn Yazīd al-Qummī al-Naysābūrī. Without contest he was the foremost scholar of ahl al-raʾy (the rationalist jurists) in his day and the author of several works, among them the precious volume Ahkām al-Qurʾān (The Legal Rulings of the Quran).

He occupied the teaching chair in Naysābūr, from which many leading figures graduated; his fame spread far and wide. He lived to an advanced age, dictated hadith, and was a man of travel and deep learning.

He heard hadith from Muḥammad ibn Ḥumayd al-Rāzī and Muḥammad ibn Muʿāwiyah ibn Mālj, and he studied jurisprudence under Muḥammad ibn Shujāʿ al-Thaljī.

Those who transmitted from him include Abū Bakr Aḥmad ibn Saʿd ibn Naṣr, Aḥmad ibn Aḥyad al-Kāghadhī, and others.

Al-Ḥākim praised and extolled him, stating that he died in 305 AH.

He and the aforementioned Abū Saʿīd were the two great Ḥanafī scholars of Khurāsān. Numerous prominent students trained under them. Sharing their city were masters of tradition such as Ibn Khuzaymah, Abū al-ʿAbbās al-Sarrāj, and several others. In those days the hadith specialists were themselves leading authorities well-versed in fiqh, and the partisans of opinion were fully conversant with hadith—they had journeyed in pursuit of it and had become pre-eminent in its study.

As for today, the muhaddith is satisfied with nothing more than elegant penmanship and public sermons: he neither understands jurisprudence nor memorises it. Similarly, the jurist clings to a fiqh whose fundamentals he does not truly master; he has no idea what constitutes hadith—fabricated and authentic reports are the same in his eyes, and he may even set himself against what is

(*) Ibn al-Nadim, Fihrist, p. 292; Al-Ansab, fol. 461 b; Al-Lubab, vol. 3, p. 56; Al-Jawahir al-Mudiyya, vol. 1, p. 380; Taj al-Tarajim, p. 31; Al-Suyuti, Tabaqat al-Mufassirin, p. 26; Al-Dawudi, Tabaqat al-Mufassirin, vol. 1, p. 436.
١٣٩ - القُمِّيُّ أَبُو الحَسَنِ عَلِيُّ بنُ مُوْسَى بنِ يَزِيْدَ * الإِمَامُ، العَلاَّمَةُ، شَيْخُ الحَنَفِيَّة بِخُرَاسَانَ، أَبُو الحَسَنِ عَلِيُّ بنُ مُوْسَى بنِ يَزِيْدَ القُمِّيّ النَّيْسَابُوْرِيّ، كَانَ عَالِمَ أَهْل الرَّأْيِ فِي عصره بِلاَ مدَافعَة، وَصَاحِبُ التَّصَانِيْفِ، مِنْهَا: كِتَاب (أَحْكَام القُرْآن) كِتَاب نَفِيس. تصدَّر بِنَيْسَابُوْرَ لِلإِفَادَة، وَتخرَّج بِهِ الكِبَار، وَبعُدَ صِيْتُه، وَطَالَ عُمُرُهُ، وَأَملَى الحَدِيْث، وَكَانَ صَاحِبَ رِحلَةٍ وَمَعْرِفَة. سَمِعَ مِنْ: مُحَمَّدِ بنِ حُمَيْدٍ الرَّازِيّ، وَمُحَمَّدِ بنِ مُعَاوِيَةَ بن مَالج، وَتفقَّه بِمُحَمَّدِ بنِ شُجَاع الثَّلْجِي. حَدَّثَ عَنْهُ: أَبُو بَكْرٍ أَحْمَدُ بنُ سَعْدِ بنِ نصر، وَأَحْمَدُ بنُ أَحْيَد الكَاغَديُّ، وَآخَرُوْنَ. ذكره الحَاكِمُ، فعظَّمَهُ وَفخَّمَهُ، وَقَالَ: تُوُفِّيَ سَنَةَ خَمْسٍ وَثَلاَثِ مائَةٍ. فهَذَا، وَأَبُو سَعِيْدٍ المَذْكُوْر كَانَا عَالِمَي خُرَاسَان فِي مَذْهَب أَبِي حَنِيْفَةَ، تخرَّج بِهِمَا جَمَاعَةٌ مِنَ الكِبَارِ، وَكَانَ مَعَهُمَا فِي البَلَد مِنْ أَئِمَّةِ الأَثَر مِثْلُ ابْن خُزَيْمَةَ، وَأَبِي العَبَّاسِ السَّرَّاج، وَعِدَّة، فَكَانَ المُحَدِّثُونَ إِذْ ذَاكَ أَئِمَّةً عَالِمِيْنَ بِالفِقْه أَيْضاً، وَكَانَ أَهْلُ الرَّأْي بُصَرَاء بِالحَدِيْثِ، قَدْ رَحَلُوا فِي طَلَبِهِ، وَتَقَدَّمُوا فِي مَعْرفَته. وَأَمَّا اليَوْم، فَالمُحَدِّثُ قَدْ قَنِعَ بِالسِّكَّة وَالخُطْبَة، فَلاَ يَفْقَهُ وَلاَ يحفَظ، كَمَا أَنَّ الفَقِيْهَ قَدْ تَشَبَّثَ بِفِقْه لاَ يُجِيْد مَعْرفَته، وَلاَ يَدْرِي مَا هُوَ الحَدِيْثُ، بَلِ المَوْضُوْعُ وَالثَّابتُ عِنْدَهُ سوَاء، بَلْ قَدْ يعَارضُ مَا فِي
(*) فهرست ابن النديم: ٢٩٢، الأنساب: ٤٦١ / ب، اللباب: ٣ / ٥٦، الجواهر المضية: ١ / ٣٨٠، تاج التراجم: ٣١، طبقات المفسرين للسيوطي: ٢٦، طبقات المفسرين للداودي: ١ / ٤٣٦.

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